Sanhedrin

R. Jannai said: Punishment is not incurred unless one delivers his seed to the acolytes of Molech,1  for it is said, And thou shalt not give of thy seed to pass through the fire to Molech.  It has been taught likewise: I might think, that if one caused his seed to pass through the fire to Molech, without first delivering it to the priests, he is liable: therefore the Writ teaches, Thou shalt not give. If he gave it to the priests, but did not cause it to pass through the fire, I might think that he is liable: therefore the Writ states, to pass through. If one delivered it [to the priests of Molech], but caused it to pass through to some other deity, I might think that he is punished: therefore the Writ teaches, to Molech. Now, if he delivered it to the priests and caused it to pass to Molech, but not through the fire, I might think that he is liable: R. Aha the son of Raba said: If one caused all his seed to pass through [the fire] to Molech, he is exempt from punishment, because it is written, of thy seed implying, but not all thy seed. R. Ashi propounded: What if one caused his blind or sleeping son to pass through,  or if he caused his grandson by his son or daughter to pass through? — One at least of these you may solve. For it has been taught: [Any men … that giveth any of his seed unto Molech; he shall he put to death … And I will set my face against that man, and will cut him off from among his people;] because he hath given of his seed unto Molech.6 Why is this stated?  — Because it is said, there shall not be found among you any one that maketh his son or his daughter to pass through the fire.8 From this I know it only of his son or daughter. Whence do I know that it applies to his son's son or daughter's son too? From the verse, [And if the people of the land do any ways hide their eyes from the man] when he giveth of his seed unto Molech [and kill him not: Then I will … cut him off.] Now the Tanna commences with the verse, 'because he hath given of his seed', but concludes with 'when he giveth of his seed'? — This is to intimate another deduction.  Thus: [because he hath given] of his seed: From this I know only that the law applies to legitimate seed [that being the normal meaning of the word]; whence do I know that it also applies to illegitimate seed?  — From the verse, when he giveth of his seed. Rab Judah said: He is only liable to punishment if he causes his seed to pass through in the normal way. How is that? — Abaye said: There was a loose pile of bricks in the middle, and fire on either side of it.  Raba said: It was like the children's leaping about on Purim.  It has been taught in support of Raba. Punishment is incurred only for causing one's seed to pass in the normal fashion; if he caused him to pass through on foot, he is exempt.  He is liable only for his own issue; e.g., for his son and daughter, he is punished; but for his father or mother, brother or sister, he is not. If he passed through himself, he is free from punishment.  R. Eleazar son of R. Simeon ruled that he is liable. Further, whether to Molech or to any other idol, he is liable. R. Eleazar son of R. Simeon said: If to Molech, he is liable; if to another idol, he is not. Ulla said: What is R. Eleazar son of R. Simeon's reason? — Scripture saith, There shall not be found among thee …  'among thee' means in thyself.  And the Rabbis? Do they not interpret 'among thee' thus? Surely we have learnt: If one must search for a lost article of his own and of his father's, priority is given to his own. And we observed thereon: Why so? — To which Rab Judah replied: Scripture saith, Save that there shall be no poor among thee,  teaching R. Jose, son of R. Hanina said: Why is extinction thrice threatened for idolatry?  — One teaches extinction for the normal worship of idols; one for abnormal; and one for the service of Molech.23 But on the view that Molech worship is included in general idolatry, why is extinction mentioned in its case? — To apply to one who causes his son to pass through to an idol [not Molech], where such is not the normal mode of worship. Now, on the view that a megaddef  is a worshipper of idols,  why is extinction stated for it?  — Even as it has been taught:  That soul shall surely be cut off from among his people;  he shall be cut off in this world and in the next: this is R. Akiba's view.28 R. Ishmael said: But the verse has previously stated 'that soul shall be cut off':  are there then three worlds?30 But [interpret this:] 'and [that soul] shall be cut off' — in this world: 'he is to he cut off' — [of the following verse, and denoted by the infinitive]  in the next; whilst as for the repetition [the finite form of the verb],  that is because the Torah employs human phraseology.